§ 172. Златоустый – вселенский учитель по общему отзыву. Сочинения его. I. Он – духовный оратор, а) Ораторский талант его.

East and West shortly after the death of St. John recognized him as an universal teacher, the greatest lamp of the world 1125, a pillar of the Church, the light of truth, the trumpet of Christ 1126, a wise interpreter of the mysteries 1127, God-bearing and God-loving John 1128. St. John Cassian wrote to the children of the Church of Constantinople: “remember John, that John, who, just like John the Evangelist, the apostle of Jesus, always reclined on the Lord’s breasts” 1129. It is difficult to grasp in memory everything that was uttered by the extraordinary shepherd and teacher of the Church. St. spoke and wrote so much. John! Much of his work has been lost to us, and some is due to the fact that uncalled connoisseurs of his work allowed themselves to remake other people’s works to their own taste 1130. Despite this, so many precious works of the great saint of the Church have remained for our time, like none of the other teachers of the Greek Church 1131. 1) The name of Saint John first of all evokes the idea of ​​an extraordinary preacher and mentor of the Church. Antiquity honored St. John in the name of Chrysostom 1132 and the name of the goldsmith teacher completely belongs to him according to the general court. The richness, strength, and captivating nature of his eloquence are extraordinary. “I’m not talking about others,” wrote St. Isidore, Livanius himself, so famous for his eloquence, was amazed at the language of the famous John, his elegance of thoughts and the strength of his proofs” 1133. Libania was asked before his death: which of his disciples would he like to have as his successor? Livanius replied: “I would have chosen John if the Christians had not kidnapped him from us” 1134. From Chrysostom’s own conversations we see that his words both in Antioch and Constantinople were heard with applause; sometimes he thanked his listeners for such their love for his word, considering their enthusiasm as the fruit of their zeal for the word of God 1135 and for the glory of God 1136: but more often he was dissatisfied. And in his last conversations in Antioch, he no longer mentions the applause of the people, a sign that he finally convinced the Antiochians to leave the old custom. On the contrary, both in Antioch and in Constantinople and in the early and late conversations of Chrysostom, we see that his listeners, brought by him to a deep consciousness of their sins, announced his word with loud crying and sobs 1137; a triumph that can only be expected for the Christian word! It is difficult to find anyone possessing such a rich gift of speech as Chrysostom possessed. It is historically known that he had a word ready for every occasion, and each time it flowed in an abundant stream. But what is even more important is that the naturalness in Chrysostom’s words is exemplary. It is impossible not to notice in the famous preacher also Livaniev’s student: but naturalness, close to the mind and heart of everyone, is never, or almost never, offended by his art. His speech is always as clear as possible; the most abstract objects of faith in his depiction are understandable to everyone: he explains them with comparisons and pictures; then speaks about them in a language that is understandable to everyone. At the same time, he never humiliates either the subject or its depiction with low words or images unpleasant for the subtle Christian taste. For Chrysostom, speaking eloquently was the same as simply speaking: it was a gift and an extraordinary gift, a gift from above from the Holy Spirit. In those cases that suddenly called Chrysostom to the pulpit, he was even more eloquent than then, as he spoke the word prepared: a natural thing for someone whose word is not the fruit of art. This, however, does not mean that Chrysostom was not at all involved in processing his words and conversations. No, he considered it necessary and fulfilled this need. He said that a good speaker must put a lot of work into his speech, and that perfection is achieved by exercise 1138. He was generously gifted with natural talents. His ingenuity was amazing. Eg. What can be learned from these words of the apostle: Kiss Aquilla and Priscilla? But Chrysostom responded to these words with two excellent words about love for the downtrodden of the world. He talked about the same subject for six, eight, conversations in a row, and each time he found a new side to the subject. The richness and liveliness of his paintings, with their exact correspondence to their thoughts, provides as much food for the imagination and feeling as for the mind. Some would like all the words of Chrysostom to retain the unity of thought, as many of them do. But here, first of all, it should be noted that Chrysostom, like other fathers, for the most part offered instructions in the form of conversations, rather than words. For a word, one object is extracted from the text; for a conversation, as many thoughts are taken from the text as there are in the text, trace. The singularity of the subject cannot exist in a conversation. The job of a skilled speaker is to successfully carry out his plan and not talk about what is not related to his task. Chrysostom himself sometimes admitted that he was fascinated by this or that subject and shied away from his subject 1139. But this is nothing more than the courage of a gifted orator who allows himself to retreat to the honor of his talent; this is the fruit of a living pious feeling that enlivens the dry logical flow of thoughts. In Chrysostom there is much that at first glance seems foreign, but the skill of the preacher leads to the main thought and, with triumphant power; visible deviations turn out to be necessary for the plan, corresponding to the state of the listeners. Chrysostom always wanted to speak and spoke only about what was useful for his listeners: but then, as he saw that the state of the listeners did not allow him to say everything that he wanted to tell them, behind the main subject he imagined another subject, which could have a psychological connection, if not a close logical one, and thus remained true to the assumed thought. More than any of the ancient preachers, Chrysostom lived, so to speak, the same life with his listeners; watched their mental states with all attention; and his deep knowledge of the human heart provided him with ways to always offer listeners what needed to be offered. Ave. Neil the ascetic: “Ιωαννην, τον μέγιστον φοστηρα της οἱκουμένης.” Ep. 279. lib. 3. p. 435. He also: ἅνδρα ἐνθέον, καὶ αληθῶς παντος του κοσμου λαμπτήρα. Lib. 2. Ep. 195. St. Isidore: ο της εν Βυζαντιω εκκλησιας καὶ πασης οφθαλμος. Lib. I. Ep. 156. Pope Celestine (5 and 6): “His word teaching the faith has spread throughout the whole world, he preaches wherever it is read.” Epist. ad. cler. Constant. Conc. T. 3. ρ. 365. Theodorite Dial. 1. T. 1. p. 31. 32. Also Π. Leo the Great Epist. 106.ad. Anatolium episc. Words of St. Nila, Lib. 2. Ep. 265. p. 254. Theodoret: “And about John, the great light of the world - don’t you think that he preserved the apostolic tradition of the faith.” Dial. 1. T. 1. r. 51. St. Isidore Pelus. o τῶν του Θεου απορρητων σοφός υποφητυς Ιωαννης. Lib. 1. Ep. 156. Words of St. Isidora to Kirill Alek. Lib. 1. Er. 310. De incarnat Dom. lib. 7. p. 30. We have already seen that many of the works of St. John is either lost for us, or at least has not yet been found (see note 41. 74. 80. 82. 83. 85–88. 107–112. 113). Photius read many of his conversations, some of which are now unknown (cod. 25. 174. 177). Svida των δε σιγγραμματων αυτου καταλεγειν τον αριθμον ου ανθρωπου, Θεου δε μαλλον του παντα γνωσκοντος. Callistus says about himself that he read more than 1000 Words of Chrysostom, studying it alone from a very young age (N. E. 13.2). Of course, the words of Callistus, who was not distinguished by the art of criticism, cannot be taken as accurate evidence of the number of conversations of Chrysostom; since, on the contrary, Photius (cit. 174) noted about some of Chrysostom’s conversations that they did not belong to the famous teacher. However, there is no doubt that before, much more of the authentic conversations of Chrysostom was known than now. In the 15th century lat. The writer Wilhelm Pastrengin considered between the works of Chrysostom: contra Apollinarium librum. 1., tractatum unum in Thomam Apostolum, in quo adversus Arianos fortissime disputat, in cantica Canticorum libros duos, de vestibus legalibus sacerdotum et levitarum volumen egregium; adversus Arabos de resurrectione mortuorum libros duos, item adversus Gentes in modum dialogi grande et insigne volumen. The work against the Apollinarians was also known to Gerontius Hierus. (Angeli Maii coll. avet. 8, 129). Nowadays, according to the publication of Montfaucon, the following are known: a) for services and holidays - 108 Conversations (Vol. 1. 2. in 2 Vol. historical Words about Meletius, Ignatius, Julian, Juventinus, Maximus, Romanus, Eustathius, Lucian, Babylon, Phocas, Drosidas, Theclas, Pelagius, etc.); b) explanatory notes for various places N. 3–48 and 3 for holidays (T. 3); c) Conversation. on Genesis 67 and 9 words, 5 demons. about Anna, 3 about David (T. 4); d) 60 conversations on psalms (Vol. 5); e) 7 demons. on Isaiah 15 demons. different; interpretation of Daniel (Vol. 6); e) 31 demons. on Matthew 88 demons. on John, 55 on Acts, 33 on last. Rome. (Vol. 7, 9); g) 44 demons. on 1st last Corinth; 30 demons on 2 Corinthians, interpretation last to the Galatians (Vol. 10); h) 24 demons. on the last to Ephes., 15 on last. to Philip. 12 demons on the last to Kolos., 16 to 2 Solun., 28 to 2 village. to Timothy; 9 demons on the last to Titus and Philemon; 34 on last. to Heb. (Vol. 11–12). There are 804 conversations in total. There is no doubt that the uncalled workers, who tried to give the appearance of their whole not revised, or processed, but not to their taste, in the words of Chrysostom, destroyed a lot for us from Chrysostom’s works. At the same time, we do not mean those conversations that now bear only the name of Chrysostom, which does not hide the poverty of their authors. Between conversations with the name of Chrysostom, people now find places where there are places quite worthy of the name of Chrysostom, while everything else in no way resembles the work of Chrysostom (T. 1. p. 825. al 1015). T. 2. r. 790. T. 3. r. 810. T. 5. r. 550. T. 8. r. 287; in others, passages are read that were read by the ancients in the conversations of Chrysostom, while the rest is not at all what Chrysostom said. T. 8. r. 149. Sl. T. 12. r. 370 (2, ed Paris). T. 12. r. 225. Photius Bibl. cod. 277.ex. ed. Beckeri p. 522. T. 11. p. 846 (fol. T. 12. p. 370. 2 ed Paris). Editions of works: Dutseyevo (graec, et lat. T. 1–12. 1609–1633. Lutet. Paris. 1698. Francofur. ad Maenum), Savilevo very serviceable (grae in 8 volume. 1612. Etonae). The most complete Monfokonovo. S. Johannis Chrisostomi opera omnia, graec. et lat cura Bern. Montfaucon. T. 1–13. Paris. 1718. Venet. 734. 1–13; editio Parisina secunda, emendata et aucta graec. et lat. Paris. 1834–840. 1–13. in 8. In the latest new edition of Montfaucon, the text in many places is corrected according to the edition of Savilius and according to the RKP. Notes from philologists have been added in places. Montfaucon's edition also contains criticism of non-genuine works; however, one cannot always agree with Montfaucon’s criticism. Undoubtedly false, not dubious, Conversations. about repentance (T. 13. p. 197), Conversations. about Peter and Elijah (T. 2. r. 730. Sl. T. 12. Hom in vatic.), Demon. about love (T. 6. p. 287 taken from conversations on the Epistle to the Romans). The appointment of times for conversations is in many cases incorrect. Collard (Lamb. comm. Bibl. Vindob. 4. p. 179) says that Montfaucon’s edition could have been more complete and correct if he had had the RKP in his hands. Vienna Library. Additions: a) Prologus in Job. Gallandi Biblioth. T. 8. p. 243; 6) Hom. de poenitentia Ninevae, ibid, p. 239; c) Do eleymosina, ibid. T. 14. p. 136; r) Epistola ad Evdoxiam ibid. t. 8. p. 244; e) Hom. in decem mille talenta, ed. Mattheus simul cum Gregorii Thessal Orat. Mosquae 1776. e) Homiliae V. e. cod. Dresdensi, nunc primum edito gr. et lat. a Bechero, Lipsiae 1839. In the second Paris Montfaucon edition almost all the additions are included. Edition amended against Montfaucon: Hom. in Evang. Matthei textum emenda vit, lectionum varietatem adscrissit, adnotationibus et indicibus instruxit Fried. Field Lips. 1839.T. 3, with better text and excellent comments. Translations: The Latin translation of some of Chrysostom’s conversations was made, if not during his lifetime, then soon after the death of the saint, precisely by the deacon Anian (see below op. 222), and the friends of Cassiodorus. Syriac: To the Vatican, bib. yes, one RCP. 7th century, friend. 8th century, which contains 43 conversations of St. Chrysostom in the lane. sir. (Maii coll. vet avot T. 5. p. 42–44); Xenaia sire. a writer at the end of the 5th and beginning of the 6th century, already cited passages from the interpretations of St. John on Gospel. Matthew and John and on the psalms, also from the book on the priesthood, as from those known in translation (Assemani Bibl. or. T. 2. p. 28). By sir. RKP. 9th century a set of interpretations on Ev. is now known. Matthew and John, selected from the interpretations of Chrysostom and Eusebius (Maii coll. vet. avct. T. 3. p. 11). Unfortunately, nothing of these translations has yet been published. Meanwhile, Asseman also noted that some of Chrysostom’s conversations, known from the Syrian translation, were unfairly published in 1643 with the name of John of Jerusalem (Bibl. T. 3. P. 1. p. 25); These conversations are found in the mentioned two RCPs. ancient, as well as several others, also taken from Chrysostom. Armenian: in the 5th century. the following were translated: a) conversations on the Gospel of Matthew; (ed. venet. 1826.) 6) 33 conversations on the Gospel. John (the rest were translated in the 11th century); c) parts demon. on the book Acts ap. and on the messages of St. Paul; d) parts demon. on the book Job; e) about 20 demons. for occasions; 6 of them are those from Montfaucon (T. 2. r. 287. 518. 797. 820. T. 6. r. 137. T. 12. r. 804), the others are unknown to Montfaucon. Slavic: a) Conversations to Antioch. people, St. Petersburg. 1778; b) Selected conversations 1819. M.; c) demon. in the village to Corinth. and Philip. lane Irenea 1826. M. b-ke Sergius Lavra there is a Demon. in the RKP. XIV century (No. 10. 11. 15); In Acad. Bible Zlatostroy 1474 Triumphant 1524 in Volokolamsk teachings of the 15th and 16th centuries. (No. 9 and 38). Russian: a) Demon. on Evang. Matthew M. 1840 b) Demon. on ate, to the Romans 1840. M. (The translation of both is correct and pure, but printed incorrectly); c) words about the priesthood, 1836. St. Petersburg; d) a lot of demons. in Chr. Thurs. (The publishers cannot be commended for omitting certain passages from certain conversations; the translation is not of equal merit, sometimes it is not at all correct). d) Demon. on John, last. Corinth. Genesis, to Antiochus. St. Petersburg 1855–59. St. Chrysostom is called St. John in the 7th century. George Alex., John Moschus (Ray of Spirits, ch. 191), Isidore of Seville (de Script. Eccl. 6.); in the 6th century St. Efrem P. Ant. (Bibl. Photii cod. 231), author of the Chronicle of Edessa (in Assem. V. or. T. 1. p. 4), Cassiodorus (Institut p. 8); in the floors 5th Council of Chalcedon (Concit T. 4. r. 830) and Theodoret (Dialog. lib. 2); even Proclus, the disciple of St. John he is called about την γλοτταν χρυσοῦς Ιωαννης golden in the language of John. (On the tradition of the liturgy); and even more precisely at St. Isidore Pelusiot (lib. 5. Er. 32). Georgy has Alex. and Metaphrastus relates the incident for which this name is supposedly given. But there was hardly such a case. It is impossible to point to a single word in Chrysostom that could make anyone say: “The well of your wisdom is deep, but ours is short.” No matter how brief it may be, the flow of Chrysostom’s teachings is always so close to everyone. He further writes: “The proof of this is his letter. Here it is: When I received your beautiful, extensive word: I read it to people who themselves know this matter: they all came into delight, spun and exclaimed.... And I am amazed that you combine the power of evidence with the art of judicial speech. I consider you happy, who knows how to praise so much, and I consider happy those who could have such a preacher of praise: i.e. The father who handed over the kingdom and the children who received the kingdom.” Epist. lib. 2. Er. 42. It is likely that Livanius means Valens with his adopted Gratian and Valentinian. Sozomen 8, 22. Chrysostom was already a priest at that time; Livanius died in 300. Sermo 7 in Genes r. 674. T. 4. Hom. 3.cont. Manichaeos T. 2. p. 246. etc. Cont Judaeos T. 1. p. 671. Special Hom. 44. In Act. Apost. T. 9. p. 335.item. T. 12. p. 332. T. 6. p. 16. T. 10. p. 112. T. 3. p. 240. 355. T. 10. p. 452. T. 4. p. 888. Chrysostom himself: “we are, as it were, carried away by some strong bad weather” (παρασυρεντες) T. 4. r. 90. “I don’t know how we were carried to this by the swiftness of the word and left order,” ibid. r. 28. See T. 3. p. 100. T. 6. r. 149. T. 1. r. 516. 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